Selected quad for the lemma: master_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
master_n	able_a	great_a	speak_v	260	4	3.9623	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86299	The parable of the tares expounded & applyed, in ten sermons preached before his late Majesty King Charles the second monarch of Great Britain. / By Peter Heylin, D.D. To which are added three other sermons of the same author.	Heylyn, Peter, 1600-1662.	1659 (1659)	Wing H1729; Thomason E987_1	253,775	424

designes but what that answer was you may see hereafter For though the Master took no time to consider of it who comprehendeth all things in one generall view yet being it is a business of such weight and moment and that your patience hath been tired too much already I shall defer the same till another time And therefore here I will conclude desiring God c. SERMON II. At CHRIST-CHURCH Jan. 28. 1643. MATTH 13. v. 29. But he said nay lest while ye gather up the Tares ye root up also the Wheat with them SPernit coelestis animus humana consilia The divine wisdom is not swayed nor balanced by humane advice God doth sometimes make use of Man as a meanes and Instrument whereby to compass his intents but he takes counsel of himself alone For who hath known the mind of the Lord that he might instruct him aut quis consiliarius ejus fuit or who hath been his Counsellor saith the Apostle How inconsiderable and impertinent are our opinions in matters which pertain to his heavenly judgement how blind in points above or beyond our sight The Servants of my Text no doubt thought themselves fit and able to advise their Master and did not make a proffer of their help and service but that they thought it likely to be entertained And though they do not take upon them positively to prescribe a course for the preserving of the Wheat which was then in danger yet by the tender of themselves to root out the Tares they declare expresly that they conceived that way most proper to effect the business In which if they exceeded their accustomed duty or went beyond the modesty of domestick Servants yet made they fair amends in that humble reverence wherewith they did submit to his resolution Non multùm pugnabant ut sua vinceret sententia as a late Writer hath observed of a Pope of Rome They were not so much wedded to their own opinion but that a clearer judgement might divorce them from it And therefore as before was noted Fiat voluntas tua not their will but his will be done They offered their advise and assistance in it vis imus colligimus ea Wilt thou that we go and gather them up which having done they did expect his resolution to which they were in duty and discretion to conform themselves And hereto he returns his non a plain refusal of their service grounded upon a plain dislike of their intentions Et ait non But he said nay lest while ye gather up the Tares c. These words contain the Masters answer to the Proposition which by the servants was presented in the former verse We may behold therein these two general parts His Power His Providence His Power first that he was not bound to give obedience to their counsels or to submit his judgement unto their opinions His Providence in having such a tender care of his own good seed as not to yield unto the gathering of the Tares in the way proposed for fear the Wheat might have incurred some danger by it His Power we finde no otherwise set forth unto us then in a bare dissent a plain negative voice ait non but he said nay he did not like of their Proposition and therefore was not bound to assent unto it His Providence first that he left them not unsatisfied but layd them down a reason of his Resolution and then in giving such a reason as counterballanced their desires of a quick dispatch and made them see the error of their former hast Ne fortè colligentes Zizania lest while ye gather up the Tares c. Which reason though but one in shew that is to say the preservation of the Wheat the good Seed it self doth yet contain as many reasons as there are severall wayes and meanes by which in gathering the Tares they might have rooted up the Wheat also For going the way by themselves intended which was in ere gladii as before was told you either in the violence of their proceedings they might have rooted up the Tares and the Wheat together or else by prejudice or inadvertency have taken that for Tares which indeed was Wheat or finally by too much hast and precipitation have destroyed some Tares which might in time have proved good Wheat and so become a plentiful addition to the Lords Harvest And therefore non he did not like of their intention nor would give way unto the Proposition which they brought unto him ne fortè lest under colour and pretence of gathering the Tares in the way propounded eradicetur simul cum eis triticum the Wheat the Lords own Seed might be rooted up These are the points to be observed and these I shall run over as they lie before me beginning with the Masters power ait non But he said nay Magna negotia magnis egent adjutoribus Great Honours are great burdens and therefore do require more shoulders to support the weight then those that rest under the quiet and protection of a private fortune the man that travelleth in affaires of high and generall concernment is ill advised if he trust only to himself and his own abilities and use not the assistance of such friends and servants whose wisdom and fidelity he is well assured of Plus vident oculi quàm oculus Two eyes see more then one was the ancient Proverb And therefore he shall follow but a blinde direction who puts out any of the light which is offered to him will see only by the blaze of his own Candle And on the other side those whom great persons do make use of for advice and counsel should do well to ponder with themselves that they are only Adjutores not Governours themselves but helps in Government that they are Ministers not Masters and Counsellors but not Controllers He that desires to have an Adjutant to ease him of some part of the care and trouble which is incumbent on his office or to instruct and counsel him in discharge thereof would yet be loth to have him in the nature of a Coadjutor to give him any sha●e in the publick Government or to submit himself with a blind obedience to all his dictates and prescriptions That were to alter and invert the whole course of nature if the head could not choose but be swayed that way which the feet would carry it and make so foul a Monster of the Body Politick as either to have too many heads or else none at all The servant may do well to advise his Master for the best when his opinion is required and he should ill discharge his duty if he did not do it but 't were an high degree of Arrogance in the ablest servant to think that his advise must needs be followed and as great weakness in the Master should he submit to every proposition which is tendered him by those whose Counsel he requires in his great affaires The Master in my

their Master liked it and to apply themselves to his resolution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in Chrysostom They durst not trust saith he to their own opinion in a matter of so great concernment but referred all unto their Master Courage and zeal do never shew more amiably then when they are subordinate to good directions especially when they take direction from the right hand from their Master only not from the interest and passion of their fellow-servants Though it be imus colligimus in the plural number yet t is vis only in the singular One to command and many to obey makes the sweetest government 'T was prayse and commendation enough for them that they came fitted and prepared to pursue the action It was the Masters office to direct and theirs to execute Vobis arma animus mihi consilium virtutis vestrae regimen relinquite as he in Tacitus Nor were the two Brethren those Sonnes of Thunder which I spake of to be taught this lesson however they may seem transported with zeal or passion Though the Samaritans had incensed them in an high degree and that they long'd for nothing more then to inflict some grievous punishment upon them yet they submitted their affections to their Masters judgement They fell not presently on the affront to their imprecations nor called for fire from Heaven to consume them utterly as on the blasting of the breath of their displeasure As vehement as their zeal and displeasure was yet they proposed the business to their Master first It is not dicimus ut descendat ignis it is our pleasure to command that fire come down from Heaven to destroy these wretches but it is vis dicimus is it your pleasure that we shall Vis imus colligimus here vis dicimus there In both the Masters leave and liking is the thing most sought for And 't was no newes this in the Church of God that they who were in any publick place or Ministry should fit their zeal and courage to the will of God and to the guidance of such persons who under him and by his appointment had the chief ordering of the Church Isa●ah though both bold and zealous in the cause of God and that his lips were touched with a Coal from the Altar yet durst not meddle in Gods matters before he had both Mission and Commission too God had first said Vade dices huic populo Go and tell this people before he undertook the business or put himself upon the work of reformation And which is there of all the Prophets that went upon Gods errands without his consent and stood not more on dixit Dominus then on dicam populo I trow the times were then corrupt and the people sinful The whole contexture of their several Prophecies make that plain enough yet finde we none of them so hasty in rebuking either as not to take a speciall Warrant and Commission from the hand of God No imus colligimus in the dayes of old in point of extraordinary mission and employment but still there was a vis expressed some warrant looked for from the Lord to make way unto it So for the way of ordinary Reformation when the fabrick of the Church was out of order the whole worship of the Lord either defiled with superstitions or intermingled with Idolatries as it was too often did not Gods servants tarry and await his leisure till those who were supreme both in place and power were by him prompted and inflamed to a Reformation How many years had that whole people made an Idol of the Brazen Serpent and burnt incense to it before it was defaced by King Hezekiah How many more might it have longer stood undefaced untouched by any of the common people had not the King given order to demolish it How many Ages had the seduced Israelites adored before the Altar of Bethel before it was hewen down and cut in pieces by the good King Josiah Where can we finde that any of Gods faithful Servants any of those 7000 souls which had not bowed the knee to Baal did ever go about to destroy the same or that Elijah or Elisha two men as extraordinary for their Calling as their zeal and courage did excite them to it or told them it was lawful for them so to do without the Fiat of Authority to make good the work Where shall we read in the whole course and current of the Book of God that the common people in and by their own authority removed the high places or destroyed the Images or cut down the Groves those excellent Instruments of superstition and Idolatry that they appointed Fasts and ordained Festivals or that they did so much as attempt such matters without this vis the power and approbation of the supreme Magistrate This was the Doctrine and practise both of the former times so far forth as Gods Book directs us in the search thereof nor ever was it preached or printed till now of late that it should be otherwise or that the work of Reformation belonged unto the common people in what capacity soever they were clothed and vested Of late indeed I finde it to be so determined it being affirmed by Glesselius one of the Contra-Remonstrants of Roterdam that if the Prince and Clergy did neglect their duties in the reforming of the Church necesse esse tum id facere plebeios Israelitas that then it did belong to the common people And t is with a necesse if you mark it well they might not only do it but they must be doing Do it but how what in the way of treaty by mediation and petition and such humble meanes by which the dignity of the supreme Magistrate may be kept indemnified not so but even by force and violence licèt ad sanguinem usque pro eo pugnent even to the shedding of their own and their Brethrens blood In which it is most strange to see how soon this desperate Doctrine found as lewd an use how soon the people put in practise what the Preacher taught them but farre more strange to see and who can chuse but see it if he be not blinde how infinitely their Scholars in this Island both for the theory and the practise have out-gone their Masters And wonder t is in all this time they made it not an Article of their Christian Faith and put it not into the place of some one or other of the twelve which they think lesse necessary Here is a vis indeed they say true in that but no such vis as is intended in the Text. The servants of my Parable knew no other vis then that of Proposition only it being not their intent nor custom either to run before or against Authority And having made the Proposition they did with patience and humility attend the Answer of their Master which they were faithfully resolved to conform unto however it might crosse their own dear

meant to take The servants were hot upon the spur had not patience to defer the action till a fitter time but would have fallen upon it instantly with more hast then speed Vis imus colligimus in the present Tense without deliberation or delay at all And they intended to have gone in so sharp a way which in the heat and violence of ungoverned zeal must of necessity have been dangerous to the Lords good Seed and pulled up many a man for suspected Tares which either were right Wheat of the Lords own sowing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in due time according to the course and seasons of the heavenly Husbandry might have been changed unto the better and become good grain How did the Lord approve this project What comfort did he give them to pursue their Counsels No saith the Lord as to the time there is no such hast Sinite utraque simul crescere let both grow together till the Harvest till their fruits be ripe until they may be gathered up in a safer way more to the glory of the Lord and lesse unto the hurt of his faithful people If they desired to have these Tares destroyed as no doubt they did and to destroy them in a way which should bring neither wrong nor danger to the Wheat it self as was fit they should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they must expect a fitter and more proper time which the Lord had not yet bin pleased to make known unto them And No saith he as to themselves whom he intended not to use in so great a business knowing full well that if they did go on according to the proposition which they made unto him how much they would be biassed by their own affections what dammage might redound to his Church thereby We must saith he have care and patience towards these Tares of which you have complained in such sensible termes and let them grow until the Harvest in hope they may prove better then you are aware of But if this do no good upon them if they make no more use of this longanimity then to bring forth the fruits of customary unrepented sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vengeance and Hell shall overtake them at the last there 's no other remedy For then in the conjuncture of those circumstances in the time of Harvest I will cause the Ministers whom I mean to use to appear before me and say unto them being come My Reapers Colligite primum zizania Gather ye together first the Tares c. These words contain the full and finall resolution of the heavenly Husbandman in the disposing of the Tares so much so earnestly complained of In which we must behold him in the quality of a Judge or Magistrate pronouncing his determinate sentence in an open Court upon the pleadings and debate of the point before him And here we have two genenerall parts to be considered the Judgement and the Executioners The Executioners the Ministers rather of the Court are the Heavenly Angels though here represented to us by the name of Reapers to whom it appertaineth to bring forth the Prisoners and to see justice done upon them in the form pronounced The Judgement doth consist especially of these two Acts t●● condemnation of the wicked the exaltation of the just The condemnation of the wicked the sentencing of the Tares to the f●re of Hell we finde delivered briefly in these three particulars Colligite colligate comburite Gather them first for they shall be no longer suffered in the field of God 2. Binde them and binde them in the chains of eternal darkness to let them know there is no hope no possibility to escape their punishment 3. And having bound then cast them presently into the everlasting flames to fire unquenchable This is the Judgement of the Tares of the wicked man In that which doth concern the Wheat we have these two parts an Action first and that is congregate gather Gather the several corns thereof in a Body or a Congregation next the Repository the place it self in which they are to be disposed of Horreum meum the Lords Barn the House or Habitation of his Heavenly glories There 's the condition of the Wheat of the righteous soul Of these I ●hall discourse in order as they lie before me beginning with the Executioners or the Ministers rather of the Court the Angels And in the time of Harvest I will say unto the Reapers Dicam messortbus that 's the first Eminentes viri magnis adjutoribus usi sunt The greatest persons have commonly the most able Ministers whether it is in point of Counsel or of execution And he that is well studied in the art of men will so imploy his Ministers and their abilities as may be fittest to advance the business which he hath in hand Every mans Talent lieth not in the Camp or Senate some are for the Ministerial or more servile Offices but yet as useful to the publick in their several places though not so honourable in themselves and these too have their proper and distinct Activities beyond the bounds whereof if they be commanded they become dull and sluggish and unprofitable and rather do incumber then promote the service Thus it is also in the Oeconomy of the Heavenly Husbandman The Lord hath several sorts of Ministers some for cultivating and manuring of his holy Field others for bringing in the harvest That the imployment of the Prelates and inferior Clergy this of the holy Angels of the Hosts of Heaven Messores autem Angeli sunt the Reapers are the Angels v. 39. And 't is an excellent Rule which St. Hierome gives us in this business Quae exposita sunt à Domino his debeo accommodare fidem That in those things which are expounded by our Saviour it were absurd to look for any clearer Commentary Which makes me wonder by the way that Hierome should so easily forget himself and his own good rule as to expound the Servants of the 27. of the Angels also Assuredly the Servants of the 27. with whom the Master doth discourse throughout this Parable must needs be different from the Reapers of this present Text of whom he speaks unto those Servants as distinct Ministers designed to their severall Offices So then the Reapers are the Angels there 's no doubt of that And they we know are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministring spirits saith the Scripture imployed by God as often as he sees occasion in his affaires of greatest moment in none more frequently then such as do relate to the Sonnes of men either in point of punishment or preservation We told you not long since of a double Harvest within the compasse and intention of the present verse an Harvest of Gods temporal judgements upon particular men and Nations and collective bodies an Harvest of Gods general judgement when all flesh shall appear before him to receive their sentence And in both these the Angels are the Ministers of